FIRST HALF OF THE NINETEENTH CENTURY 353- " sermons in stones, books in the running brooks." Hence, too, his criticism of ordinary school lessons as lacking correlation, and his insistence that " the essential business of the school is not so much to communicate a variety and multiplicity of facts as to give prominence to the ever-living unity that is in all things."* But though Froebel stresses the fact of interconnection, he stops short of the pantheism that merges all finite things in God. He is a pantheist, but the inner unity he constantly strives to find in education as in life is not a unity got by ignoring the varied facts of the world, but a unity that reveals itself in them, as the personality of the artist reveals itself in the products of his art. For him, God is essentially spirit, and as such must find ex- pression for Himself in the finite things of His creation. He is not a mere idea, or a thinker who contemplates His universe in passive detachment: He is ever active spirit. " Each thought of His is a work, a deed, a product." THe world is the result of this eternal creative activity. Nature (the outer) and the human spirit (the inner) are diverse but related manifestations of Him. Indeed, God is not rightly known if only known as the principle of unity and connection. He must also be known in the diversity of natural phenomena which is the extreme opposite of the oneness of spirit, and in the individuality of human nature which stands midway between spirit and nature, and links them together. For God is not a unity, but a trinity or triunity. And just as God is triune, and needs to complete Himself by realizing His uni- versality in the multiplicity of things and in the individuality of man, so every created thing—stones, plants, animals, man—has the same threefold nature. Each of them is part of some greater whole and ultimately of God, and in this way universal. Each of them has its own unique life as an individual. Each of them includes within itself some subordinate entities, and so is diverse.^ Out of this idea of triunity conies Froebel's whole view of education. His conception of the meaning of education follows directly from his idea of man's nature as an expression of the divine activity. Man, like all created things, begins incomplete, but endowed with an activity like his Maker's, that forces him to strive after completeness. His essential nature is at first a mere potency, and only attains its proper character with growth. To this law of development, man is subject just as much as a crystal, * Education*, of Man, Hailmann's translation, p. 134.